SECT. VI.

Wherein is considered what is meant by the glory of God and the name of God in Scripture, when spoken of as God’s ends in
his works.

Having thus considered, what are spoken of in the Holy Scriptures, as the ends which God had ultimately in view in the creation of the world, I now proceed particularly to inquire what they are, and how the terms are to be understood?

1. Let us begin with the phrase, the glory of god—And here I might observe, that it is sometimes used to signify the second
person in the Trinity; but it is not necessary, at this time, to prove it from particular passages of Scripture. Omitting
this, I proceed to observe some things concerning the Hebrew word (NOT ENGLISH ) which is most commonly used in the Old Testament, where we have the word glory in the English Bible. The root it comes from, is
either the verb, (NOT ENGLISH ) which signifies to be heavy, or make heavy, or from the adjective (NOT ENGLISH) which signifies heavy or weighty. These, as seems pretty manifest, are the primary signification of these words, though they have also other meanings,
which seem to be derivative. The noun (NOT ENGLISH ) signifies gravity, heaviness, greatness, and abundance. Of very many places it will be sufficient to specify a few. Prov.
xxvii. 3. 2 Sam. xiv. 26. 1 Kings xii. 11. Psal. xxxviii. 4. Isa. xxx. 27. And as the weight of bodies arises from two things, density and magnitude; so we find the word used to signify dense, Exod. xix. 16. (NOT ENGLISH ) nubes gravis, Vulg. densissima,) a dense cloud; and is very often used for great. Isa. xxxii. 2. Gen. v. 9. 1 Kings x. 2. 2
Kings vi. 14. and xviii. 17. Isa. xxxvi. 2. &c.

The Hebrew word (NOT ENGLISH) which is commonly translated glory, is used in such a manner as might be expected from this signification of the words from whence it comes. Sometimes it is
used to signify what is internal, inherent, or in the possession of the person: and sometimes for emanation, exhibition, or communication of this internal glory: and sometimes for the knowledge, or sense of these, in those to whom
the exhibition or communication is made; or an expression of this knowledge, sense or effect. And here I would note, that agreeable to the use of this word in the Old Testament, is
the Greek word (NOT ENGLISH) in the New. For as the word (NOT ENGLISH ) is generally translated by the just mentioned Greek word (NOT ENGLISH ) in the Septuagint; so it is apparent, that this word is designed to be used to signify the same thing in the New Testament with the other
in the Old. This might be abundantly proved, by comparing particular places of the Old Testament; but probably it will not
be denied. I therefore proceed particularly to consider these words, with regard to their use in Scripture, in each of the
forementioned ways.

Sometimes that internal, great and excellent good, which is called glory, is rather in possession, than inherent. Any one may be called heavy, that possesses an abundance; and he that is empty and destitute, may be called light. Thus we find riches are sometimes called glory. Gen. xxxi. 1. “And of that which was our fathers’ hath he gotten all this glory.” Esth. v. 11. “Haman told them of the
glory of his riches.” Psal. xlix. 16, 17. “Be not afraid when one is made rich, when the glory of his house is increased. For when he dieth, he shall carry nothing away, his glory shall not descend after him.” Nah. ii. 9. “Take ye the spoil of silver, take the spoil of gold; for there is none end of the store and glory out of the pleasant furniture.”

2. The word glory is used in Scripture often to express the exhibition, emanation, or communication of the internal glory.
Hence it often signifies an effulgence, or shining brightness, by an emanation of beams of light. Thus the brightness of the
sun, and moon, and stars, is called their
117glory, in 1 Cor. xv. 41. But in particular, the word is very often thus used, when applied to God and Christ. As in Ezek. i.
28. “As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about.
This was the appearance of the likeness of the glory of the Lord.” And chap. x. 4. “Then the glory of the Lord went up from the cherub, and stood over the threshold of the house, and the house was filled with the cloud,
and the court was full of the brightness of the Lord’s glory.” Isa. vi. 1,
2, 3. “I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim—And
one cried to another and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.” Compared with John xii. 41. “These things said Esaias, when he saw his glory and spake of him.” Ezek. xliii. 2. “And behold the glory of the God of Israel came from the way of the east.—And the
earth shined with his glory.” Isa. xxiv. 23. “Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem,
and before his ancients gloriously.” Isa. lx. 1, 2. “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For behold the darkness shall cover the
earth, and gross darkness the people; but the Lord shall arise upon thee, and his
glory shall be seen upon thee.” Together with verse 19. “The sun shall be no more thy light by day, neither for brightness shall
the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.” Luke ii. 9. “The glory of the Lord shone round about them.” Acts xxii. 11. “And when I could not see for the glory of that light.” In 2 Cor. iii. 7. the shining of Moses’s face
is called the glory of his countenance. And to this Christ’s glory is compared, verse 18. “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory.” And so chap. iv. 4. “Lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” Ver.
6. “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge
of the glory of God in the face of Jesus Christ.” Heb. i. 3. “Who is the brightness of his glory.” The apostle Peter, speaking of that emanation of exceeding brightness, from the bright cloud that overshadowed the disciples
in the mount of transfiguration, and of the shining of Christ’s face at that time, says,
2 Pet. i. 17. “For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” Rev. xviii. 1. “Another angel came down from heaven, having great power, and the earth was lightened with his glory.” Rev. xxi. 11. “Having the glory of God, and her light was like unto a stone most precious, like a jasper
stone, clear as crystal.” Ver. 23. “And the city had no need of the sun nor of the moon to shine in it,: for the glory of God did lighten it.” See the word for a visible effulgence or emanation of light in the places to be seen in the margin.
211211Exod. xvi. 12and Exod. xxiv. 16, 17, 23.and Exod. xl. 35, 35. Lev. 6, 23. Num. xiv. 10. and Num. xvi. 19. 1 Kings viii. 11. 2 Chron. v. 14.and 2 Chron. vii. 1, 2, 3. Isa. lviii. 8. Ezek. iii. 23.and Ezek. viii.
4.and Ezek. ix. 3.and Ezek. x. 18, 19. and Ezek. xi. 22, 23.and Ezek. xiii. 4, 5.and Ezek. xliv. 4. Acts vii. 55. Rev. xv. 8

The word glory, as applied to God or Christ, sometimes evidently signifies the communications of God’s fulness, and means much the same thing with God’s abundant goodness and grace. So Eph. iii. 16. “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.” The expression, “According to the riches of his glory,” is
apparently equivalent to that in the same
epistle, chap. i. 7. “According to the riches of his grace.” And chap. ii. 7. “The exceeding riches of his grace in his kindness towards us, through Christ Jesus.” In like manner is the word glory used in Phil. iv. 19. “But my God shall supply all your need, according to his riches in glory, by Christ Jesus.” And Rom. ix. 23. “And that he might make
known the riches of his glory, on the vessels of his mercy.” In this and the foregoing verse, the apostle speaks of God’s making known two things, his
great wrath, and his rich grace. The former on the vessels of wrath, ver. 22. The latter, which he calls the riches of his glory, on the vessels of mercy, ver. 23. So when Moses says, “I beseech thee show me thy glory;”
212212Exod. xxxiii. 18.
God granting his request, makes answer, “I will make all my goodness to pass before thee Exod. xxxiii. 18, 19.213213 Dr. Goodwin observes, (Vol. I. of his works, part 2d, page 166) that riches of grace are called riches of glory in Scripture.
“The Scripture,” says he, “speaks of riches in glory in Eph. iii. 6 That he would grant you according to the riches of glory; yet eminently mercy is there intended: for it is that which God
bestows, and which the apostle there prayeth for. And he calls his mercy there his glory, as elsewhere he doth, as being the
most eminent excellency in God.— That in Rom. ix. 22, 23. compared, is observable. In the 22nd verse, where the apostle speaks of God’s making known the power of his wrath, saith he, God is willing to show his wrath, and make
his power known. But in verse 3d, when he comes to speak of mercy, he saith, That he might make known the riches of his glory on the vessels of mercy.”

What we find in John xii. 23-32. is worthy of particular notice in this place. The words and behaviour of Christ, of which we have here an account, argue
two things.

(1.) That the happiness and salvation of men, was an end that Christ ultimately aimed at in his labours and sufferings. The
very same things which were observed before, (chapter second, section third,) concerning God’s glory, are in the same manner observable, concerning the salvation of men. Christ, in the near approach of the most extreme difficulties
which attended his undertaking, comforts himself in a certain prospect of obtaining the glory of God,
as his great end. And at the same time, and exactly in the same manner, is the salvation of men mentioned, as the end of these great labours and sufferings, which satisfied his soul in the prospect of undergoing them.
(Compare the 23rd and 24th verses; and also the 28th and 29th verses. ; ver. 31 and 32.)

(2.) The glory of God, and the emanations and fruits of his grace in man’s salvation, are so spoken of by Christ on this occasion
in just the same manner, that it would be quite unnatural to understand him as speaking of two distinct things. Such is the
connexion, that what he says of the latter, must most naturally be understood as exegetical of the former. He first speaks
of his own glory, and the glory of his Father, as the great end that should be
obtained by what he was about to suffer; and then explains and amplifies this, in what he expresses of the salvation of men that shall be obtained by it. Thus, in the 23rd verse, he says, “The hour is come that the Son of Man should be glorified.” And in what next follows, he evidently shows how he
was to be glorified, or wherein his glory consisted: “Verily, verily, I say unto you, except a corn of wheat fall into the
ground, and die, it
abideth alone; but if it die, it bringeth forth much fruit.”
214214John xii. 24.
As much fruit is the glory of the seed, so is the multitude of redeemed ones, which should spring from his death, his glory.
215215 Here may be remembered what was before observed of the church being so often spoken of as the glory and fulness of Christ.
So concerning the glory of his Father, in the 27th and following verses. “Now is my soul troubled, and what shall I say? Father, save me from this hour! But for this cause came I unto this hour.
Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.” In an assurance this, which this voice declared, Christ was greatly comforted and his
soul even exulted under the view of his approaching sufferings. And what this glory was, in which Christ’s soul was so comforted on this occasion,
his own words plainly show. When the people said, it thundered; and others said, an angel spake to him; then Christ tells
them what this voice meant. Ver. 30-32. “Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world; now shall
the
prince of this world be cast out. And I, if I be lifted up form the earth, will draw all men unto me.” By this behaviour and
these speeches of our Redeemer, it appears, that the expressions of divine grace, in the sanctification and happiness of the redeemed, are especially that glory of his, and his Father, which was the joy that was set before him, for which he endured the cross, and despised the shame: and that this glory especially was the end of the travail of his
soul, in obtaining which end he was satisfied. (Isa. liii. 10, 11.)

This is agreeable to what has been just observed, of God’s glory being so often represented by an effulgence, or emanation,
or communication of light, from a luminary or fountain of light. What can so naturally and aptly represent
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the emanation of the internal glory of God; or the flowing forth and abundant communication of that infinite fulness of good
that is in God? Light is very often in Scripture put for comfort, joy, happiness, and for good in
general.
216216Exod. vi. 3 — “Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.” In the original, His glory is the fulness
of the whole earth: which signifies much more than the words of the translation. God’s glory, consisting especially in his
holiness, is that, in the sight or communications of which man’s fulness, i.e. his holiness and happiness, consists. By God’s
glory here, there seems to be respect to those effulgent
beams that filled the temple: these beams signifying God’s glory shining forth and communicated. This effulgence or communication,
is the fulness of all intelligent creatures, who have no fulness of their own.

3. Again, the word glory, as applied to God in Scripture, implies the view or knowledge of God’s excellency. The exhibition of glory is to the view of beholders. The manifestation of glory, the emanation or effulgence of brightness, has relation to the eye. Light or brightness is a quality that has relation to the sense of seeing; we see the luminary by its light. And knowledge is often expressed in Scripture by light.
The word glory very often in Scripture signifies, or implies, honour, as any one may soon see by casting his eye on a concordance. But
217217 See particularly, Heb. iii. 3..honour implies the knowledge of the dignity and excellency of him who hath the honour; and this is often more especially signified by the word glory, when applied to God. Num. xiv. 21. “But as truly as I live, all the earth shall be filled with the glory of the Lord,” i. e. All the inhabitants of the earth shall see the manifestations I will make of my perfect holiness and hatred of sin, and so of my infinite excellence. This appears by
the
context. So Ezek. xxxix. 21, 22, 23. “And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am the Lord their God. And the heathen shall know that the house of Israel went into captivity for their iniquity.” And it is manifest in many places, where we read of God
glorifying himself, or of his being glorified, that one
thing, directly intended, is making known his divine greatness and excellency.

4. Again, glory, as the word is used in Scripture, often signifies or implies praise. This appears from what was observed before, that glory very often signifies honour, which is much the same thing with praise, viz. high esteem and the expression of it in words and actions. And it is manifest that the words glory and praise, are often used as equivalent expressions in Scripture. Psal. l. 23. “Whoso
offereth praise, glorifieth me.” Psal. xxii. 23. “Ye that fear the Lord, praise him; all ye seed of Israel, glorify him.” Isa. xlii. 8. “My glory I will not give unto another, nor my praise to graven images.” Ver. xlii 12. “Let them give glory unto the Lord, and declare his praise in the islands.” Isa. xlviii. 9-11. “For my name’s sake will I
defer mine anger; for my praise will I refrain for thee.—For mine own sake will I do it; for—I will not give my glory unto another.” Jer. xiii. 11. “That they might be unto me for a people, and for a name, and for a praise, and for a glory.” Eph. i. 6. “To the praise of the glory of his grace.” Ver. 12. “To the praise of his glory.” So
Ver. 14. The phrase is apparently equivalent to this, Phil. i. 11. “Which are by Jesus Christ unto the praise and glory of God.” 2 Cor. iv. 15. “That the abundant grace might, through the thanksgiving of many, redound to the glory of God.”

II. Having thus considered what is implied in the phrase, the glory of God, as we find it used in Scripture; I proceed to inquire what is meant by the name of God.

God’s name and his glory, at least very often, signify the same thing in Scripture. As it has been observed concerning the glory of God, that it sometimes
signifies the second perso
221221
n in the Trinity; the same might be shown of the name of God, if it were needful in this place. But that the name and glory of God are often equipollent expressions, is manifest
by Exod. xxxiii. 18, 19. When Moses says, “I beseech thee, show me thy glory,” and God grants his request, he says, “I will proclaim the name of the Lord before thee.” Psal. viii. 1. “O Lord, how excellent is thy name in all the earth! who
hast set thy glory above the heavens,” Psal. lxxix. 9. “Help us! O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name’s sake.” Psal. cii. 15. “So the heathen shall fear the name of the Lord; and all the kings of the earth thy glory.” Psal. cxlviii. 13. “His name alone is excellent, and his glory is above the earth and heaven.”
Isa. xlviii. 9. “For my name’s sake will I defer mine anger, and for my praise will I refrain for thee.” Ver. 11. “For mine own sake, even for mine own sake will I do it: for how should my name be polluted? And I will not give my glory unto another.” Isa. lix. 19. “They shall fear the name of the Lord from the west, and his glory from the rising of the sun.”
Jer. xiii. 11. “That they might be unto me for a name, and for a praise, and for a glory.” As glory often implies the manifestation, publication, and knowledge of excellency, and the honour that any one has in the world; so does name. Gen. xi. 4. “Let us make us a name.” Deut. xxvi. 19. “And to make thee high above all nations, in praise, in name, and in honour.”
222222 See also, 2 Sam. vii. 9and 2 Sam. vii. 13and 2 Sam. xxii. 18 Neh. ix. 10 Job xxx. 8 Prov. xxii. 1 Many other places import the same thing.

So it is evident, that by name is sometimes meant much the same thing as praise, by several places which have been just mentioned, (as Isa. xlviii. 9. Jer. xiii. 11. Deut. xxvi. 19.) And also by Jer. xxxiii. 9. “And it shall be unto me for a name, a praise, and an honour, before all the nations of the earth, which shall hear of all
the good I do unto them.” Zeph.
iii. 20. “I will make you a name and a praise among all people of the earth.”

And it seems that the expression or exhibition of God’s goodness is especially called his name, in Exod. xxxiii. 19. “I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee.” And chap. 5, 6, 7. “And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed
by before him, and proclaimed, The Lord, the
Lord God, gracious and merciful, long-suffering and abundant in goodness and truth; keeping mercy for thousands,” &c.

And the same illustrious brightness and effulgence in the pillar of cloud that appeared in the wilderness, and dwelt above
the mercy-seat in the tabernacle and temple, (or rather the spiritual, divine brightness and effulgence represented by it,)
so often called the glory of the Lord, is also often called the name of the Lord. Because God’s glory was to dwell in the
tabernacle, therefore he promises, Exod. xxix. 43. “There will I meet with the
children of Israel, and the tabernacle shall be sanctified by my glory.” And the temple was called the house of God’s glory,
Isa. lx. 7. In like manner, the name of God is said to dwell in the sanctuary. Thus we often read of the place that God chose, to put
his name there: or, as it is in the Hebrew, to cause his NAME to inhabit there. So it is sometimes rendered by our translators.
As Deut. xii. 11. “Then there shall be a place which the Lord your God
shall choose to cause his name to dwell there.” And the temple is often spoken of as built for God’s name. And in Psal. lxxiv. 7. the temple is called the dwelling-place of God’s name. The mercy-seat in the temple was called the throne of God’s
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name or glory, Jer. xiv. 21. “Do not abhor us, for thy name’s sake do not disgrace the throne of thy glory.” Here God’s name and his glory seem to be spoken of as
the same.

213 Dr. Goodwin observes, (Vol. I. of his works, part 2d, page 166) that riches of grace are called riches of glory in Scripture.
“The Scripture,” says he, “speaks of riches in glory in Eph. iii. 6 That he would grant you according to the riches of glory; yet eminently mercy is there intended: for it is that which God
bestows, and which the apostle there prayeth for. And he calls his mercy there his glory, as elsewhere he doth, as being the
most eminent excellency in God.— That in Rom. ix. 22, 23. compared, is observable. In the 22nd verse, where the apostle speaks of God’s making known the power of his wrath, saith he, God is willing to show his wrath, and make
his power known. But in verse 3d, when he comes to speak of mercy, he saith, That he might make known the riches of his glory on the vessels of mercy.”

215 Here may be remembered what was before observed of the church being so often spoken of as the glory and fulness of Christ.

216Exod. vi. 3 — “Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.” In the original, His glory is the fulness
of the whole earth: which signifies much more than the words of the translation. God’s glory, consisting especially in his
holiness, is that, in the sight or communications of which man’s fulness, i.e. his holiness and happiness, consists. By God’s
glory here, there seems to be respect to those effulgent
beams that filled the temple: these beams signifying God’s glory shining forth and communicated. This effulgence or communication,
is the fulness of all intelligent creatures, who have no fulness of their own.